Mobile and Wireless Technologies

Ross Priory, Scotland (apparently this is also where Rob Roy was written).
The last ICE 3 speaker for today is John Cook. He describes the cultural emergence of 'Generation CX' (rather than Gens C or X, presumably), but notes that even Generation X hasn't been particularly well (or uniformly) defined as yet. The term emerged first in 1964, and was famously revived by Douglas Coupland in the 1990s, now referring to those born between 1960 and 1965 and feeling no connection to the cultural icons of the baby boom generation. A yet later, grunge Generation X was defined by songs such as Nirvana's "Smells like Teen Spirit".

As if there hadn't been enough conferences over the last few weeks: I'm spending this weekend (mostly) at the Australian Teachers of Media conference here at QUT in Brisbane, which was organised by my colleague Michael Dezuanni. I'm also going to be a featured speaker on Sunday afternoon, talking about how to educate the coming 'Generation C' of produsers.

However, the conference starts with Mizuko Ito from the University of Southern California, speaking about the social life of mobile media. Japan is of course one of the key drivers of (3G) mobile media uptake at this point, especially within the younger generation. Mimi has mainly focussed on the use of digital technology amongst young people outside of school or work - i.e. in what are traditionally seen as non-educational contexts. Here, it is important to understand young people's uses of new technologies on their own terms - to regard them as digial natives and study their uses as such. Further, it is important to understand the social construction of such technologies. What emerges here are kid-driven peer-to-peer knowledge economies, from which adults have much to learn. Compared to traditional anthropology, Mimi's work also looks at a hybrid of the real (the physically local) and the virtual (the online and the remote); this can capture everyday action and local knowledge in personalised, non-institutionalised, and fluid settings.

Dresden
We're starting the second day at ICA2006 with a session on mobile technologies. Cara Wallis is the first presenter. She frames the arrival of new communication technologies by discussing the standard metaphors of community and connectivity, but also alienation, which are often attached to them, and focusses here especially on privacy and impersonality. This happened with the telephone as much as with more recent technologies - for example, there were significant eavesdropping concerns when the phone was first introduced. At the same time, the phone also offered more privacy, for example for business transactions. The case is similar for the mobile phone - and the process of coming to terms with mobile phone privacy issues is still being negotiated at present. Children, for example, gain a good deal of new privacy using mobile phones (especially also by using cryptic text messaging, of course) - but at the same time there are issues around surveillance and data mining, including also the geographic tracking of phones. Another issues is impersonality: the reduction to a phone number and a voice on the line has long been held as an impersonalising trait of mobile phones - and for mobile phones, there is the emergence of a kind of telecocoon which mobile phones offer: mobile users detach themselves from their immediate surroundings by entering a different communicative sphere.

Dresden
Finally for today I'm in a session on convergence and networking which, perhaps unsurprisingly, has a strong representation of Korean and Japanese researchers. The first paper is by Euchiul Jung and is presented in absentia - it is motivated by the increasing flow of people, culture and information beyond national boundaries, and looks at ethnicity-based public spheres at local levels. Diasporic identity is a reconstructed and transformed cultural identity - a hybrid identity.

The paper found that new media technologies were helpful in keeping the members of such communities in touch with their cultures of origin, and increased the close connection between them and their home culture. Key media here were both the Internet, which allowed more access to information and culture from the culture of origin, and the mobile phone, which allowed for more mobility and flexibility. Both increased the intra-cultural communication within the diasporic community. This also led to a growth in the cultural politics of distinction, recognition, and identification, and allowed for the emergence of mediated, ethnicity-based public spheres and communication networks. The result was a transformed, hybridised cultural identity.